Unele probleme de etnologie în opera lui Vasile Pârvan
Some problems of ethnology in the work of Vasile Pârvan
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Some problems of ethnology in the work of Vasile Pârvan
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An Example from Csíkfalvi Biographical and World View Reconstruction
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The study discusses the problem of the long conversation as a research method.
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The study deals with the problem of the stratification of (long) conversations.
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The last ten years have seen an explosion of digital databases on ethnography, folk music, and other intangible cultural heritage topics. As a result of the ubiquity of the internet, web-enabled technologies, and social media platforms, it is now possible to participate in the process of heritage management not only as a data provider but also as a transcriber who helps in the processing of data. Through community science, data is accessible, can be added to, shared and commented on at any time in the digital space. Compared to the tradition enclosed in monographs and representative publications, the fluidity of digital technology, the possibility of participation, the dissolution of former sharp boundaries (amateur – professional, collector – data provider, global – local) generate new types of attitudes and habitus.
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Önfejű unitárius lelkész – innovatív néprajzi gyűjtő. Ürmösi Sándor (1815–1872) írásos hagyatéka. Sajtó alá rendezte, a bevezető tanulmányt és a jegyzeteket írta Szakál Anna. (Emberek és kontextusok 17.) Erdélyi Múzeum-Egyesület, Kvár, 2020.
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Újvári Anna: „… én szeretem azt úgy átadni, hogy mások is olvassák” Tanulmány kíséretében közzéteszi Tamásné Szabó Csilla. (Emberek és Kontextusok 16.) Erdélyi Múzeum-Egyesület, Kvár, 2019, fényképmelléklet, DVD-melléklet
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The paper presents and analyses views of the scholar, ethnographer and founder of the so-called Łódź school of ethnography, Kazimiera Zawistowicz-Adamska (1897–1984) concerning the issues of cognitive difficulties they encountered – as well as some that are still experienced by folklore researchers. While perceiving a close relationship between folklore and folk artistic culture this scholar emphasized the extent of studies devoted to these issues in the global science and their popularity in non-scientific circles. Simultaneously, she presented an opinion that ethnographers should not be constrained to studies on so-called material culture that is always conditioned socially and always appears in the context of phenomena (fairly conventionally) of both, social and spiritual culture. Thus, the scholar’s standpoint functions as a kind of conciliation for op-posing standpoints – supporters of things, on the one hand, and defenders of symbols on the other.
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This article concerns a fragment of research interests of the ethnographer from Lodz – professor Jaworska. In fact, Jaworska neither created the methodological theory of doing an ethnographical field research in a rural socio-cultural context nor the special theory connected with rural study, despite the fact that the most important area for her (in terms of science as well as her personal interests) were the Carpathian villages and the type of pastoral economy. The author of the text analyzes the letters of Jaworska written over 40 years, which reflect Jaworska’s attitude to her mountain field work carried out there as well as to the area itself.
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The work which forms the bulk of the present study was carried out on the basis of numerous pieces of field material collected by means of an ethnolinguistic questionnaire in villages inhabited by Burgenland Croats in Western Hungary and Southern Slovakia (where part of the Hungarian territory was annexed after World War II). The field data contain a number of latent and obvious borrowings from Hungarian folk culture. By latent borrowings we mean cultural phenomena that were initially feebly expressed in a particular tradition (and tended to be lost), but during long coexistence with a neighboring heterogeneous tradition they were eventually maintained due to the developed state of the similar phenomena in the neighboring population. We also include here cultural phenomena that are typical of both traditions and have deep roots in the universal model of the naive world view. Analyzing the popular culture and dialects of enclave villages of Burgenland Croats in Hungary and Slovakia, we show that traditional folk culture with the corresponding vocabulary nevertheless acts as an important marker of identity for the population living in a foreign language environment.
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The Christian tradition regarding the Descending of the Holly Spirit represents the moment when the redemption work of God is perfected, during which the human kind is given the possibility of being under the protection and the holiness of Him. This Feast, throughout its variety and multitude of the ritual practices, covers a wide segment, including techniques designed for the protection of the human, but also the vegetal and animal world by the evil forces, very aggressive during the week dedicated to this feast. The evil forces are represented by Rusalii (wicked fairies), mythical representation that “turn people’s minds” and steal “the prosperity from a household”. For those people “touched” by Rusalii, the most appropriate cure is the dance of the “căluşari” (group of dancers specific for the region of Oltenia). The “căluş” dance can be perceived as a connection between the earthly world, represented by a certain community of individuals from a specific period of time and “the other” world, represented by feminine mythical beings, named Rusalii.
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The rural high house (house with two floors, house with floor, high house) in hilly and mountainous region from Northern Oltenia has developed since 19th Century. It has its own characteristics resulting from adaptation to the shape of the land, the natural environment, the historical and socio-economic conditions. Generally, the rural house of this area looks like a building with basement and first floor. Downstairs, in the socket, the house has one or two large rooms used as a cellar or storage, and upstairs is the main living space whose planning had the same trend as that of low houses.
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The cula type edifices, which represent the tower-shaped buildings, appeared out of the necessity of refuge and defending. They are met in our country, in the southern territories, between the Carpathians, the Danube and the rivet Olt, with a prolonging to the river Argeş. From the architectonic point of view, the elements specific for the cula type edifices existed as starting with the 17th century at the boyars' houses. But, in the most well-known and better preserved forms, they appeared in the Phanariot period. They had been built by the small and middle boyars from the countryside. The cula type edifices from Oltenia fulfilled different functions, dividing them in three categories: refuge and defending cula or temporary house; watching, signalizing and alarm cula; permanent dwelling-cula.
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The ironsmiths’ gesture of striking only the anvil without striking theiron piece, too, is integrated in a ritual whose function is to reinforce the devil’schains, on the one hand, and in the mental text of the worker, on the otherhands. Two very different reasons ascribe to one and the same gesture. Thefirst part of the study analyzes the narrative motif of the object who binds inrelation with the ironsmith, Jesus Christ, King Solomon and the devil, asappears in the Romanian and Caucasian culture. The second part purposes, atleast as an experiment, to approach the ironsmith’s work, in order to produce aspecific object, as an oral performance, expressed through body gestures whichput in act the mental knowledge of iron processing.
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The funeral feast for the dead represents one of the practices mostspread and observed by the believers, being part of the cult of the dead, somuch rooted in the liturgical tradition of the Orthodox Church. Us, who wish totake care of the dead’s souls, we can do that, praying for them and giving alms.Thus, the fallen asleep can be commemorated anytime, excepting the daysforbidden by the church, the prayer and the deeds made according to theChristian compassion having an essential part in improving the situation of thedeceased.
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